It is absurd to think that God is a God of grace. It is absurd because it goes against the basic instincts of life. Grace is impractical and unworkable in life. It is all right to be gracious on occasion, but as a continuing lifestyle it is very undoable.
The concept of grace is a gifting concept. Grace gives free and undeserved gifts to persons. Well and good occasionally, but not all the time. One cannot make grace their basic lifestyle. No one actually knows how to do that.
Jesus taught many ways to express grace in daily lifestyle, but most Christians think he was “just preaching.” He really did not mean to actually live the way he said to live. It would be impossible to practice such idealistic behavior. Grace is absurd.
It is only absurd because it is a totally unfamiliar way to behave. Besides that, it is not reasonable. Legalism is reasonable, grace is not. We do not know how to practice the unreasonable. It is completely foreign to our thinking and behaving.
Legalism is the opposite of grace, and it is very reasonable. It teaches us to treat other people as they deserve, and in the ways which we are treated by them. “An eye for an eye, and a tooth for a tooth” makes much more sense than does grace.
We are far more at home with philosophies like “I’ll scratch your back if you will scratch my back.” Quid quo pro is our normal lifestyle: “something for something.” We believe that people should get what they deserve in life.
Jesus taught a gracious lifestyle and was met with skepticism on all fronts. No one thought they could make seventy times seven forgiveness work. Nor going to court and giving twice as much to the plaintiff as the court had awarded them (the coat and cloak also).
Grace is just not fair. Treating people better than they deserve is not a sustainable lifestyle. Jesus taught an absurd teaching when he told of a man who hired workers at various time during the day and then paid them all the same at the end of the day. That is just not fair and cannot be a lifestyle example.
He told the story of a father who gave a wayward son his inheritance then welcomed him back into the family as a celebrated member after he had squandered it. That simply is not fair.
Grace is too difficult to administer. It does not operate with “knee jerk” responses to people. In fact, each incident seems to have its own response designed just for itself. It is not just a simple reaction. It requires thought and self-control. That is hard.
Legalism is simple. Little children can figure it out and practice it. You bite me, I bite you back. You take mine, I take yours. That is quick, easy, and understandable. Grace, on the other hand, is not simple. It is difficult.
Whereas legalism is so primitive that anyone can do it, grace is so sophisticated that most do not even care to try living it out. It requires thought, energy, and initiative. It is not simply simple.
When Jesus said, “return good for evil” and “be gracious to your enemies”, he was expressing a simple idea, but a difficult lifestyle. These behaviors must be thought about and deliberately determined. They are not simply emotional responses to other people. They come from a heart and spirit which beat to a different drummer than the ordinary.
It is no wonder that he promised the coming of a counselor or guide after he left and was no longer available for consultation. We would need the help of the spirit of God to lead and guide. Living the life would not be easy or automatic. It would require wisdom and skill and the help of the Father.
If the idea of a lifestyle of grace seems difficult to imagine for Christians, the idea of God being gracious in his lifestyle seems even more absurd. Everyone knows that God must make sure that everyone gets what they deserve. He must be legalistic or the moral world will not run correctly. He must make sure that justice prevails.
If God is overly gracious, everything gets messed up. It is all right for him to act graciously occasionally, but not all the time. After all, he is a “just” God. Just deserts are his responsibility.
Strangely, everything is messed up. Jesus demonstrated grace in all of his relationships, not just some of them. He did not feel the need to condemn everyone who did wrong. The Pharisees did that, not him. And he told Philip that if one observes him they observe the Father. When we see the behavior of Jesus we see the behavior of the Father. That royally messes up all of our philosophical conclusions about how God must be if he is to be God. Everyone knows that God is not like Jesus, except Jesus himself. Now, that is messy.
We cannot begin to make sense of a God who is not legalistic. It is beyond our comprehension. It has far too many implications that go against common sense. That is why the early believers “turned the world upside down.” That is the “foolishness of the cross.”
Jesus was very clear that his teachings about being gracious to everyone instructed us in how to be like the Father. He said that if we give gifts of graciousness to others we are spiritual offspring of the Father.
“You have heard it said that you should be gracious your neighbor, and hate your enemy. But I tell you, be gracious to your enemies, and pray for those who persecute you; so that you may be sons of your Father who is in heaven: because he causes his sun to rise on the bad and the good, and sends rain on the just and the unjust.” (Matthew 5.43-45)
Yep, everything is all messed up if God is gracious to everyone. We may have to begin again to understand who he is and how he is operating with us.
August 26, 2009
April 22, 2009
What has Happened to Grace?
Jesus was born into a graceless world. Brutalism and violence were far more prevalent than any semblance of grace. Governments were violent and graceless, and religions were just as brutal. Life was hard.
Religions were based on a concept of cause and effect legalism that gave little value to individuals. They were all about pleasing gods who could be very whimsical or very legalistic. The lives of individual persons were of little value. People were thought to be basically evil and deserving of punishment from the gods.
Most religions spoke to this condition of humans by creating ways in which some sort of compensation for their deficient condition could be made to the gods. The gods were constantly angry because humans were constantly violating their rules for living. Their displeasure was expressed to persons and nations through famines, disease, earthquakes, wars, deformities, accidents, and reversals. Life was hard. The gods made it so. People deserved to be punished.
Even then, religions provided a way around deserved punishment. The anger of the gods could be placated by religious exercises. Future blessings could be gained by other religious exercises. The most universal of these exercises involved some type of sacrificial system. Alters were erected and systems of sacrifice were made known to the people through religious priests who spoke for the gods. Religious legalism reigned supreme all over the world. It took different forms with different gods, but all understood that mankind must pay the gods for its errors.
The gods were portrayed as stern judges who showed very little mercy to guilty parties. Their laws, rules, and commandments were strict and their punishments were harsh and just. Life was hard, and there was little joy to be had from the gods of the world.
Jesus came into this ruthless world with a new and different message from God. He placed little value on the religious understandings of his day. (Romans 12.1-2) He taught and demonstrated with his life that God was being misunderstood in both his personality and his actions. (Hebrews 1.1-3)
Jesus told his disciples that God behaved like Jesus behaved and thought like he thought. He said, “If you have seen me, you have seen the Father.” Obviously, the disciples had difficulty believing him, and the religious leaders of the day simply denied that he was from God altogether. His portrayal of God was completely unlike any other understanding. It was actually too good to be true.
The stern, law-giving and punishing god of the Pharisees and lawyers was seen in Jesus to be a loving father who is compassionate with his off-track children.
The god of legalistic payoffs, good and bad, was seen in Jesus to be a God of grace, edification and transformation. Jesus transferred an emphasis on the importance of the Law to an importance of the individual person. He taught and demonstrated grace instead of legalism. In so doing, he turned the religious world upside down. If God is truly gracious, there is no need for a payment to be made for every mistake made in life. If he is patient and compassionate to sinful persons like Jesus was, they do not have to live in constant fear that their just deserts are only a day away. Grace was overcoming legalism.
Whereas, legalism proclaims that everyone should “get what they deserve,” grace proclaims that persons should be treated “better than deserved.” Jesus reveled that God is actually a Father of grace and gifting who blesses the undeserving. The Pharisees did not believe him. If he was right, their entire religious world came tumbling down.
Jesus not only portrayed God as a Father of grace, he taught that everyone should become a person of grace. His teachings about forgiving, returning good for evil, praying for persecutors, going the second mile, giving a cloak along with a coat, and not judging are teachings about how to live graciously. All of those teachings instruct us to treat other people better than they deserve to be treated. That is, with grace. His disciples are to be persons of grace who are the spiritual offspring of a Father of grace. This is light, and this is life.
Belief in Jesus changes everything: understanding of life, worldview, view of God, view of other people, value system. Everything changes. But he is difficult to believe. Legalism is so logical and doable that it is a no-brainer. Grace is abnormal, difficult and unnatural. It requires a complete reorientation to life, and to God.
Jesus came to change the world, one person at a time. He is changing it from legalistic ruthlessness to redemptive graciousness. The spirit of grace is coming to live in persons of this world. They were dead, but now they are alive. Amen.
Graciousness seems to have alluded the institutional Christian church. It seldom proclaims the development of graciousness in every believer. It is not known for a proclamation of grace and graciousness. It seems to be as legalistic as were the Pharisees. What has happened to grace?
Whatever happened has robbed the world of much of the Good News. It has robbed Christians of lives which overflow. This must be changed. Grace must be rediscovered and graciousness must be reclaimed as the Christian lifestyle. The world needs grace and a people who are gracious. A change can only begin with one person at a time. When individuals become persons of grace, the world begins to be changed. How long, O Lord, how long?
Religions were based on a concept of cause and effect legalism that gave little value to individuals. They were all about pleasing gods who could be very whimsical or very legalistic. The lives of individual persons were of little value. People were thought to be basically evil and deserving of punishment from the gods.
Most religions spoke to this condition of humans by creating ways in which some sort of compensation for their deficient condition could be made to the gods. The gods were constantly angry because humans were constantly violating their rules for living. Their displeasure was expressed to persons and nations through famines, disease, earthquakes, wars, deformities, accidents, and reversals. Life was hard. The gods made it so. People deserved to be punished.
Even then, religions provided a way around deserved punishment. The anger of the gods could be placated by religious exercises. Future blessings could be gained by other religious exercises. The most universal of these exercises involved some type of sacrificial system. Alters were erected and systems of sacrifice were made known to the people through religious priests who spoke for the gods. Religious legalism reigned supreme all over the world. It took different forms with different gods, but all understood that mankind must pay the gods for its errors.
The gods were portrayed as stern judges who showed very little mercy to guilty parties. Their laws, rules, and commandments were strict and their punishments were harsh and just. Life was hard, and there was little joy to be had from the gods of the world.
Jesus came into this ruthless world with a new and different message from God. He placed little value on the religious understandings of his day. (Romans 12.1-2) He taught and demonstrated with his life that God was being misunderstood in both his personality and his actions. (Hebrews 1.1-3)
Jesus told his disciples that God behaved like Jesus behaved and thought like he thought. He said, “If you have seen me, you have seen the Father.” Obviously, the disciples had difficulty believing him, and the religious leaders of the day simply denied that he was from God altogether. His portrayal of God was completely unlike any other understanding. It was actually too good to be true.
The stern, law-giving and punishing god of the Pharisees and lawyers was seen in Jesus to be a loving father who is compassionate with his off-track children.
The god of legalistic payoffs, good and bad, was seen in Jesus to be a God of grace, edification and transformation. Jesus transferred an emphasis on the importance of the Law to an importance of the individual person. He taught and demonstrated grace instead of legalism. In so doing, he turned the religious world upside down. If God is truly gracious, there is no need for a payment to be made for every mistake made in life. If he is patient and compassionate to sinful persons like Jesus was, they do not have to live in constant fear that their just deserts are only a day away. Grace was overcoming legalism.
Whereas, legalism proclaims that everyone should “get what they deserve,” grace proclaims that persons should be treated “better than deserved.” Jesus reveled that God is actually a Father of grace and gifting who blesses the undeserving. The Pharisees did not believe him. If he was right, their entire religious world came tumbling down.
Jesus not only portrayed God as a Father of grace, he taught that everyone should become a person of grace. His teachings about forgiving, returning good for evil, praying for persecutors, going the second mile, giving a cloak along with a coat, and not judging are teachings about how to live graciously. All of those teachings instruct us to treat other people better than they deserve to be treated. That is, with grace. His disciples are to be persons of grace who are the spiritual offspring of a Father of grace. This is light, and this is life.
Belief in Jesus changes everything: understanding of life, worldview, view of God, view of other people, value system. Everything changes. But he is difficult to believe. Legalism is so logical and doable that it is a no-brainer. Grace is abnormal, difficult and unnatural. It requires a complete reorientation to life, and to God.
Jesus came to change the world, one person at a time. He is changing it from legalistic ruthlessness to redemptive graciousness. The spirit of grace is coming to live in persons of this world. They were dead, but now they are alive. Amen.
Graciousness seems to have alluded the institutional Christian church. It seldom proclaims the development of graciousness in every believer. It is not known for a proclamation of grace and graciousness. It seems to be as legalistic as were the Pharisees. What has happened to grace?
Whatever happened has robbed the world of much of the Good News. It has robbed Christians of lives which overflow. This must be changed. Grace must be rediscovered and graciousness must be reclaimed as the Christian lifestyle. The world needs grace and a people who are gracious. A change can only begin with one person at a time. When individuals become persons of grace, the world begins to be changed. How long, O Lord, how long?
February 24, 2009
Baptism or Immersion?
Translators of the English New Testament have many difficult decisions to make about the original meaning of certain words and verses in the Greek manuscripts. Words chosen in translations are not automatic conclusions. Translators must seek to understand the original then find English words which accurately convey the meanings intended. There can be many slips in the process.
A key word in the message of the Good News is that which is most often translated as “baptism” in English. Rather, it is Anglicized into that English word. The Greek word, baptidzo is most often simply brought into English with a similar pronunciation. It is not actually translated into an English word which has the same meaning as it does in the Greek language.
If it were translated, the word would mean “immerse” in English. It means to “dip”, “dunk” or “immerse.” Early English translators chose to always us baptize or baptism instead of a translation. English translators have followed suite ever since.
The problem lies in that the English Bible reader is confused about what is being referred to in the New Testament text when baptism is used. Often it is obviously referencing the rite of baptism. Persons were immersed as a symbol of some spiritual decision which they had made.
John came, who baptized in the wilderness and preached the baptism of repentance unto remission of sins. (Mark 1.4 ASV)
And as they went on the way, they came unto a certain water; and the eunuch saith, Behold, here is water; what doth hinder me to be baptized? (Acts 8.36 ASV)
In these cases, there is little doubt that the baptism being discussed is the rite of immersion in water as a symbol of spiritual change.
But those cases are the easy ones. Others are not as easy to determine. John the Baptist caused our dilemma when he talked about the work of Jesus,
"I did not recognize him, but he who sent me to immerse in water, said to me, 'He upon whom you see the Spirit descending and remaining upon Him, this is the one who immerses in the Holy Spirit.'” (John 1.33)
English translators have mistranslated the original in this verse by using baptism instead of immersion. To be “baptized by the Holy Ghost” is a very inaccurate translation. Great liberty had to be taken with the original language to be able to conclude that meaning. The result has been understandings of the meaning of the verse which have led to very strange interpretations.
And yet, when translated accurately, the picture is a very clear one. Jesus immerses persons in the spirit of God. What a fabulous promise.
Other verses are more ambiguous. We do not know for sure which word to use correctly, because both could have cases made for them. One of the most significant verses in this category is the Great Commission,
“Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age." (Matthew 28.19-20 ASV)
This is the standard way of translating the verses. However, the original language, and the context of the verses, leave open the possibility that they could be translated using immersion. If so, the message of the Commission would be very different, even though the injunction to go would be the same.
“Therefore, go and make students of all peoples, immersing them in the name of the Father and the Son and the Holy Spirit, teaching them to practice all that I have instructed you; and truly, I am with you always, even to the end of the age,” (Matthew 28.19-20)
When it is understood that “in the name of” is a colloquialism for “teachings about or teachings of,” the verse changes flavor. It is obviously about taking everything which Jesus revealed about the Father, Son, and Holy Spirit to all people, not just their names. Then, the immersion would be in those revelations. This would be consistent with the subject being discussed. Jesus wants his teachings about Father, Son and Holy Spirit to be taught to everyone. He wants them to be immersed in their truth.
When John 5.24 is recalled, the idea becomes even more clear.
"Truly, I say to you, he who hears my message, and believes that God sent me, has eternal life, and does not come into judgment, but has passed from death to life.” (John 5.24)
The message (word) of Jesus has transforming power. When persons hear and accept it, believing that it is from God, their lives and spirits can be transformed. They can be “immersed in the spirit of God.” This happened at Antioch when the Gentiles heard the message,
"And God, who knows the heart, legitimized them by giving them the Holy Spirit, just as he also did to us; and he made no distinction between us and them, cleansing their hearts through belief.” (Acts 15.8-9)
This idea of being immersed in the message and the spirit appears throughout the New Testament, but translating baptidzo this way is not always a certain decision. There are many verses in which clarity is missing. One of the most interesting is,
Peter said to them, “Change you thinking, and each of you be immersed in the name of Jesus Christ for the release from your sins; and you will receive the gift of the Holy Spirit.” (Acts 2.38)
Once again this may be saying that when persons are immersed in the teachings of Jesus, sins are cleansed from their lives. When this happens they may also immersed in the spirit of God.
so that he [Jesus] might make her [the church] Godly, having cleansed her like a washing with water by means of his message, (Ephesians 5.26)
“You are already clean because of the message which I have spoken to you.” (John 15.3)
The idea of being immersed in the teachings of Jesus, and that leading to being immersed in the spirit of God, is a frequent refrain in the Good News story. When translators insist on baptism as the only translation of baptidzo, the story becomes blurred for English readers. Using immersion instead of baptism allows Bible students an option of considering alternate understandings of the message being conveyed, and it makes more sense of some ambiguous verses.
A key word in the message of the Good News is that which is most often translated as “baptism” in English. Rather, it is Anglicized into that English word. The Greek word, baptidzo is most often simply brought into English with a similar pronunciation. It is not actually translated into an English word which has the same meaning as it does in the Greek language.
If it were translated, the word would mean “immerse” in English. It means to “dip”, “dunk” or “immerse.” Early English translators chose to always us baptize or baptism instead of a translation. English translators have followed suite ever since.
The problem lies in that the English Bible reader is confused about what is being referred to in the New Testament text when baptism is used. Often it is obviously referencing the rite of baptism. Persons were immersed as a symbol of some spiritual decision which they had made.
John came, who baptized in the wilderness and preached the baptism of repentance unto remission of sins. (Mark 1.4 ASV)
And as they went on the way, they came unto a certain water; and the eunuch saith, Behold, here is water; what doth hinder me to be baptized? (Acts 8.36 ASV)
In these cases, there is little doubt that the baptism being discussed is the rite of immersion in water as a symbol of spiritual change.
But those cases are the easy ones. Others are not as easy to determine. John the Baptist caused our dilemma when he talked about the work of Jesus,
"I did not recognize him, but he who sent me to immerse in water, said to me, 'He upon whom you see the Spirit descending and remaining upon Him, this is the one who immerses in the Holy Spirit.'” (John 1.33)
English translators have mistranslated the original in this verse by using baptism instead of immersion. To be “baptized by the Holy Ghost” is a very inaccurate translation. Great liberty had to be taken with the original language to be able to conclude that meaning. The result has been understandings of the meaning of the verse which have led to very strange interpretations.
And yet, when translated accurately, the picture is a very clear one. Jesus immerses persons in the spirit of God. What a fabulous promise.
Other verses are more ambiguous. We do not know for sure which word to use correctly, because both could have cases made for them. One of the most significant verses in this category is the Great Commission,
“Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age." (Matthew 28.19-20 ASV)
This is the standard way of translating the verses. However, the original language, and the context of the verses, leave open the possibility that they could be translated using immersion. If so, the message of the Commission would be very different, even though the injunction to go would be the same.
“Therefore, go and make students of all peoples, immersing them in the name of the Father and the Son and the Holy Spirit, teaching them to practice all that I have instructed you; and truly, I am with you always, even to the end of the age,” (Matthew 28.19-20)
When it is understood that “in the name of” is a colloquialism for “teachings about or teachings of,” the verse changes flavor. It is obviously about taking everything which Jesus revealed about the Father, Son, and Holy Spirit to all people, not just their names. Then, the immersion would be in those revelations. This would be consistent with the subject being discussed. Jesus wants his teachings about Father, Son and Holy Spirit to be taught to everyone. He wants them to be immersed in their truth.
When John 5.24 is recalled, the idea becomes even more clear.
"Truly, I say to you, he who hears my message, and believes that God sent me, has eternal life, and does not come into judgment, but has passed from death to life.” (John 5.24)
The message (word) of Jesus has transforming power. When persons hear and accept it, believing that it is from God, their lives and spirits can be transformed. They can be “immersed in the spirit of God.” This happened at Antioch when the Gentiles heard the message,
"And God, who knows the heart, legitimized them by giving them the Holy Spirit, just as he also did to us; and he made no distinction between us and them, cleansing their hearts through belief.” (Acts 15.8-9)
This idea of being immersed in the message and the spirit appears throughout the New Testament, but translating baptidzo this way is not always a certain decision. There are many verses in which clarity is missing. One of the most interesting is,
Peter said to them, “Change you thinking, and each of you be immersed in the name of Jesus Christ for the release from your sins; and you will receive the gift of the Holy Spirit.” (Acts 2.38)
Once again this may be saying that when persons are immersed in the teachings of Jesus, sins are cleansed from their lives. When this happens they may also immersed in the spirit of God.
so that he [Jesus] might make her [the church] Godly, having cleansed her like a washing with water by means of his message, (Ephesians 5.26)
“You are already clean because of the message which I have spoken to you.” (John 15.3)
The idea of being immersed in the teachings of Jesus, and that leading to being immersed in the spirit of God, is a frequent refrain in the Good News story. When translators insist on baptism as the only translation of baptidzo, the story becomes blurred for English readers. Using immersion instead of baptism allows Bible students an option of considering alternate understandings of the message being conveyed, and it makes more sense of some ambiguous verses.
February 23, 2009
A Mindset for Legalism
As he passed by, he saw a man who had been blind from birth. And his disciples asked him,
"Rabbi, who sinned, this man or his parents, that he would be born blind?"
Jesus answered, "It was neither that this man sinned, nor his parents.” (John 9.1-3)
Jesus lived in a world ruled by legalism. God was understood to be a legalistic God, and all of life’s good and bad happenings were understood to be caused by the good or bad behavior of the persons involved.
Legalism is an understanding of life that sees every blessing or tragedy in our lives to be caused by something we have done. Our blessings are a payoff for good behavior, and our reversals are a payoff for our bad behavior. Legalism understands life to be a reward for obedience or disobedience to the laws of God.
In legalism, God is understood to be spending most of his time passing out just rewards. He is busy punishing those who make errors, and blessing those who make none. Humans earn their experiences in life by their behavior.
The passage above is an example of the thinking of that time. Blindness was a payoff for something the man or his parents had done wrong. Otherwise, the blind man was being treated unjustly. But, God was just, so the blindness was earned by someone.
Wealthy People
The opposite situation was illustrated by Jesus statements about rich people. If a person was wealthy, he was obviously blessed by God, so he must be doing what was right in the eyes of God. Legalistically minded people saw wealth as a sign of the blessings of God, and poverty as a sign of his displeasure.
Jesus startled his followers when he made the following statement,
23Jesus, looking around, said to his disciples, “How hard it will be for those who are wealthy to enter the kingdom of God!"
24The disciples were amazed at his words.
But Jesus answered again and said to them, "Children, how hard it is to enter the kingdom of God! 25It is easier for a rope to go through the eye of a needle than for a rich man to enter the kingdom of God." (Matthew 10.23-25)
When one believes that God is controlling every happening in life, and those happenings are both negative and positive, one must find a system of belief to make sense of it all. Legalism is an answer for many people, including the religious teachers of Jesus’ day.
They understood God to be a righteous judge who dispenses laws to be obeyed, then spends his time rewarding persons for their behavior according to those laws. The idea was simple and easily understood. It is logical and workable.
Legalism was the prevailing system for human relations also.
38”You have heard that it was said, ‘AN EYE FOR AN EYE, AND A TOOTH FOR A TOOTH.' (Matthew 5.38)
This ancient teaching of Moses illustrates the simplicity of how to relate to other people in legalistic ways. One treats others as they are treated by them. Legalism in human relationships simply means to treat other people as they deserve to be treated. If they treat us well, we will treat them well. If not, we will not. When we live this way, legalists believe that we are behaving like God. We are living his kind of lifestyle. Other people get what they deserve from us, just as God repays all people as they deserve.
The Paralytic
17One day he was teaching; and there were some Pharisees and teachers of the law sitting there, who had come from every village of Galilee and Judea and from Jerusalem; and the power of the Lord was present for him to perform healing.
18And some men were carrying on a bed a man who was paralyzed; and they were trying to bring him in and to set him down in front of him.
19But not finding any way to bring him in because of the crowd, they went up the roof and let him down through the tiles with his stretcher, into the middle of the crowd, in front of Jesus.
20Seeing their faith, he said, "Friend, your sins are forgiven you."
21The scribes and the Pharisees began to grumble, saying, “Who is this man who speaks blasphemies? Who can forgive sins, but God alone?"
22But Jesus, aware of their mumblings, answered and said to them, "Why are you reasoning in your hearts? 23Which is easier, to say, 'Your sins have been forgiven you,' or to say, 'Get up and walk'? 24"So that you may understand that the Son of Man has power on earth to free from sins,"--He said to the paralytic--"I tell you, get up, and pick up your pallet and go home."
25Immediately he got up in front of them, and picked up what he had been lying on, and went home giving God the glory. (Luke 5.17-25)
This story is filled with meanings just below the surface which are not always apparent to readers. Understand that in their thinking, the man was paralyzed because he deserved to be. He had sinned in some way which had led God to reward him with paralysis. He was in this condition because of his sins.
When Jesus released him from his sins, he was releasing him from the rewards for those sins also. Jesus was actually canceling the payoff from God for the sins which he had committed, which in turn had caused his paralysis. Therefore, there was no longer any reason for him to be afflicted with the paralysis. He could regain his health.
Jesus’ statement that the man’s sins were forgiven was considered blasphemy by the scribes and Pharisees because God is the one who had rewarded him with paralysis, so God was the only one who could cancel the reward. The theological lawyers were offended that Jesus could claim such power for himself.
Jesus then produced the result in the man which demonstrated forgiven sins. If he no longer continued to be paralyzed, then God must not be holding him accountable for his sins any longer. He was no longer guilty by association with his physical condition. His ability to walk showed that he was no longer guilty. His sins had been forgiven.
Grace: the Opposite of Legalism
Throughout Jesus’ teaching ministry, and demonstrated in his life, was seen a spirit and lifestyle which were not legalistic. Jesus taught and demonstrated grace. Grace is a word which indicates that which is an unearned gift. A gift is not the same as a reward. A gift is usually unearned. It is the expression of a desire to bless from one person to another.
The teachings of Jesus are all about relationships of grace. The Sermon on the Mount (Matthew 5-7) is especially filled with actions of grace. It contains many ways to be gracious:
Go a second mile…
Turn the other cheek…
Give your cloak as well as your coat…
Pray for those who persecute you…
Return good for evil…
Forgive…
Do not judge…
Jesus’ actions and his teachings undercut the idea that God is a legalistic God. He is, rather, a God of grace. He does not treat persons as they deserve to be treated. He treats them better than deserved. He gifts us with blessings we do not deserve. He is a God of graciousness.
Jesus is our only source for knowing that God is gracious. No other religious seer has revealed that truth to humanity. As a result, graciousness is not a valued lifestyle on the Earth. Legalism is.
Jesus was sent by God with a message of grace to mankind. He taught and personally demonstrated that grace during his ministry among us. Afterward, the writer of the Book of Hebrews began his work by saying,
1 God, who at various times and in various ways spoke in time past to the fathers by the prophets, 2 has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the worlds; 3 who being the brightness of His glory and the express image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down at the right hand of the Majesty on high, (Hebrews 1.1-3 NKJV)
The thought is astounding. If God is like Jesus, we have been deceived by all religions. They all portray him as legalistic. Jesus shows him to us as gracious.
No wonder that Christians “turned the world upside down” in Antioch. This gracious idea of God is revolutionary. The idea that the people of God should have a spirit and lifestyle of graciousness is awesome.
No wonder the Christian message was called “good” news. Grace is glorious good news.
"Rabbi, who sinned, this man or his parents, that he would be born blind?"
Jesus answered, "It was neither that this man sinned, nor his parents.” (John 9.1-3)
Jesus lived in a world ruled by legalism. God was understood to be a legalistic God, and all of life’s good and bad happenings were understood to be caused by the good or bad behavior of the persons involved.
Legalism is an understanding of life that sees every blessing or tragedy in our lives to be caused by something we have done. Our blessings are a payoff for good behavior, and our reversals are a payoff for our bad behavior. Legalism understands life to be a reward for obedience or disobedience to the laws of God.
In legalism, God is understood to be spending most of his time passing out just rewards. He is busy punishing those who make errors, and blessing those who make none. Humans earn their experiences in life by their behavior.
The passage above is an example of the thinking of that time. Blindness was a payoff for something the man or his parents had done wrong. Otherwise, the blind man was being treated unjustly. But, God was just, so the blindness was earned by someone.
Wealthy People
The opposite situation was illustrated by Jesus statements about rich people. If a person was wealthy, he was obviously blessed by God, so he must be doing what was right in the eyes of God. Legalistically minded people saw wealth as a sign of the blessings of God, and poverty as a sign of his displeasure.
Jesus startled his followers when he made the following statement,
23Jesus, looking around, said to his disciples, “How hard it will be for those who are wealthy to enter the kingdom of God!"
24The disciples were amazed at his words.
But Jesus answered again and said to them, "Children, how hard it is to enter the kingdom of God! 25It is easier for a rope to go through the eye of a needle than for a rich man to enter the kingdom of God." (Matthew 10.23-25)
When one believes that God is controlling every happening in life, and those happenings are both negative and positive, one must find a system of belief to make sense of it all. Legalism is an answer for many people, including the religious teachers of Jesus’ day.
They understood God to be a righteous judge who dispenses laws to be obeyed, then spends his time rewarding persons for their behavior according to those laws. The idea was simple and easily understood. It is logical and workable.
Legalism was the prevailing system for human relations also.
38”You have heard that it was said, ‘AN EYE FOR AN EYE, AND A TOOTH FOR A TOOTH.' (Matthew 5.38)
This ancient teaching of Moses illustrates the simplicity of how to relate to other people in legalistic ways. One treats others as they are treated by them. Legalism in human relationships simply means to treat other people as they deserve to be treated. If they treat us well, we will treat them well. If not, we will not. When we live this way, legalists believe that we are behaving like God. We are living his kind of lifestyle. Other people get what they deserve from us, just as God repays all people as they deserve.
The Paralytic
17One day he was teaching; and there were some Pharisees and teachers of the law sitting there, who had come from every village of Galilee and Judea and from Jerusalem; and the power of the Lord was present for him to perform healing.
18And some men were carrying on a bed a man who was paralyzed; and they were trying to bring him in and to set him down in front of him.
19But not finding any way to bring him in because of the crowd, they went up the roof and let him down through the tiles with his stretcher, into the middle of the crowd, in front of Jesus.
20Seeing their faith, he said, "Friend, your sins are forgiven you."
21The scribes and the Pharisees began to grumble, saying, “Who is this man who speaks blasphemies? Who can forgive sins, but God alone?"
22But Jesus, aware of their mumblings, answered and said to them, "Why are you reasoning in your hearts? 23Which is easier, to say, 'Your sins have been forgiven you,' or to say, 'Get up and walk'? 24"So that you may understand that the Son of Man has power on earth to free from sins,"--He said to the paralytic--"I tell you, get up, and pick up your pallet and go home."
25Immediately he got up in front of them, and picked up what he had been lying on, and went home giving God the glory. (Luke 5.17-25)
This story is filled with meanings just below the surface which are not always apparent to readers. Understand that in their thinking, the man was paralyzed because he deserved to be. He had sinned in some way which had led God to reward him with paralysis. He was in this condition because of his sins.
When Jesus released him from his sins, he was releasing him from the rewards for those sins also. Jesus was actually canceling the payoff from God for the sins which he had committed, which in turn had caused his paralysis. Therefore, there was no longer any reason for him to be afflicted with the paralysis. He could regain his health.
Jesus’ statement that the man’s sins were forgiven was considered blasphemy by the scribes and Pharisees because God is the one who had rewarded him with paralysis, so God was the only one who could cancel the reward. The theological lawyers were offended that Jesus could claim such power for himself.
Jesus then produced the result in the man which demonstrated forgiven sins. If he no longer continued to be paralyzed, then God must not be holding him accountable for his sins any longer. He was no longer guilty by association with his physical condition. His ability to walk showed that he was no longer guilty. His sins had been forgiven.
Grace: the Opposite of Legalism
Throughout Jesus’ teaching ministry, and demonstrated in his life, was seen a spirit and lifestyle which were not legalistic. Jesus taught and demonstrated grace. Grace is a word which indicates that which is an unearned gift. A gift is not the same as a reward. A gift is usually unearned. It is the expression of a desire to bless from one person to another.
The teachings of Jesus are all about relationships of grace. The Sermon on the Mount (Matthew 5-7) is especially filled with actions of grace. It contains many ways to be gracious:
Go a second mile…
Turn the other cheek…
Give your cloak as well as your coat…
Pray for those who persecute you…
Return good for evil…
Forgive…
Do not judge…
Jesus’ actions and his teachings undercut the idea that God is a legalistic God. He is, rather, a God of grace. He does not treat persons as they deserve to be treated. He treats them better than deserved. He gifts us with blessings we do not deserve. He is a God of graciousness.
Jesus is our only source for knowing that God is gracious. No other religious seer has revealed that truth to humanity. As a result, graciousness is not a valued lifestyle on the Earth. Legalism is.
Jesus was sent by God with a message of grace to mankind. He taught and personally demonstrated that grace during his ministry among us. Afterward, the writer of the Book of Hebrews began his work by saying,
1 God, who at various times and in various ways spoke in time past to the fathers by the prophets, 2 has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the worlds; 3 who being the brightness of His glory and the express image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down at the right hand of the Majesty on high, (Hebrews 1.1-3 NKJV)
The thought is astounding. If God is like Jesus, we have been deceived by all religions. They all portray him as legalistic. Jesus shows him to us as gracious.
No wonder that Christians “turned the world upside down” in Antioch. This gracious idea of God is revolutionary. The idea that the people of God should have a spirit and lifestyle of graciousness is awesome.
No wonder the Christian message was called “good” news. Grace is glorious good news.
February 16, 2009
What is Sin?
Most religious people have well developed ideas about a concept of sin. It is a major concern for many. But, what is it after all? What does the Christian New Testament identify as sin, and why?
A Definition
Sin is that which destroys life, spirit, and relationships in the life of persons. It may be understandings or actions. Its end result is the same: life is less because of it. The word “sin” means to miss the mark, be inaccurate to the truth, or to be erroneous as a lifestyle seeking the best and highest. Sin harms, destroys, misleads, and thwarts.
Religious people usually see sin as being against God, and they think that its bad results are rewards from God for disobedience. In fact, sin is sin whether one is religious or not. Sin is sin because of its destructive and debilitating results in life, not just because a religion says that it is wrong. Most negative results of sin are not the punishment of a god. They are the natural results of the sins themselves.
Societies identify sins that are important to themselves. Many do this in the name of their religion. But the sins identified are very similar from culture to culture and religion to religion. The Ten Commandments have never been unique to Judaism. They contain prohibitions common to all societies:
Do not murder
Do not steal
Do not falsely accuse another
Do not commit adultery
Do not envy
Societies have recognized the harmfulness of these kinds of lifestyles no matter what their religious observances. This is so because these behaviors are obviously detrimental to the social fabric of a person, tribe, town, or state.
How Do We Know What is Sin?
This is one of life’s most vexing questions. Most people have their own lists, as do societies. But how do we really know what kinds of actions build life and what kinds destroy life? The Garden of Eden story in the book of Genesis obviously predates the Hebrews and Judaism. Moses did not pen or compile the first five books of the Bible until 1400-1300 BCE. The Adam and Eve story had been passed down for generations before that. And that story deals with the secret of what is right and wrong. The fruit of the forbidden tree would give Adam and Eve the ability to distinguish between what is right for persons and what is wrong for persons. It is the common quest of all persons to try and understand which is which.
Jesus the Revealer of Right and Life
Jesus dealt with the issue of right and wrong when he taught,
Enter through the narrow gate; for the gate is wide and the way is broad that leads to destruction, and there are many who enter through it. For the gate is small and the way is narrow that leads to life, and there are few who find it. (Matthew 7.13-14 NASB)
His point is that the way is difficult to find. Where does one go to find the answers for happiness and fulfillment? Discovering that which is sinful and destructive is far easier than finding that which is fulfilling. Jesus went on to say that he had come to reveal the way,
The thief comes only to steal and kill and destroy; I came that they may have life, and have it abundantly. (John 10.10 NASB)
The Garden of Eden account indicates that God knows the difference between right and wrong, but humans do not. It also implies that we must get such information from God if we are to know it. He is our source. He speaks to humanity through revelations to persons who speak for him to the world. These persons have been called angels and prophets, because they speak a message from God. Jesus said that he was such a messenger,
Truly, I say to you, he who hears my message, and believes it was him who sent me, has eternal life, and does not come into judgment, but has passed out of death into life. (John 5.24)
The writer of Hebrews said,
God, after he spoke long ago to the fathers through the prophets in many fragments and in many ways, in these last days has spoken to us through his Son, whom he appointed the recipient of all things, through whom also he made the world. (Hebrews 1.1-2)
Jesus Discounted Religious Taboos as Being Sinful
The religious world of Israel into which Jesus came, was riddled with religious taboos which were labeled as sin. Jewish scholars had for several centuries continued to spin out applications of the Ten Commandments. Each Commandment was further and further defined in great detail to state what actions were a violation of its intent. Jesus was constantly running into specifics about what could not be done on the Sabbath in order to preserve its holiness.
At that time Jesus went through the grain fields on the Sabbath, and his disciples became hungry and began to pick the heads of grain and eat them. But when the Pharisees saw this, they said to him, "Look, your disciples are doing what is not lawful to do on a Sabbath." (Matthew 12.1-2)
A man was there whose hand was withered. They questioned Jesus, asking, “Is it lawful to heal on the Sabbath?"--so that they might accuse him. And he said to them, “What man is there among you who has a sheep, and if it falls into a pit on the Sabbath, will he not take hold of it and lift it out?” (Matthew 12.10-11)
Immediately the man became well, and picked up his pallet and began to walk. Now it was the Sabbath on that day. So the Judeans were saying to the man who was cured, "It is the Sabbath, and it is not permissible for you to carry your pallet." (John 5.9-10)
Jesus indicated that the Ten Commandments had been misunderstood by Judaism. They were not intended to be a burden around the necks of the people. They were intended to help persons know how to live life at its best.
Jesus said to them, "The Sabbath was made for man, and not man for the Sabbath.” (Mark 2.27)
Jewish purification laws were also disrespected by Jesus. He did not honor rules and prohibitions that prevented persons from being the kind of persons whom God desired. The Parable of the Good Samaritan is an example in which purification laws kept a priest and a Levite from helping a man in need, while a despised Samaritan helped in spite of them.
"And by chance a priest was going down on that road, and when he saw him, he passed by over on the other side of the road. In a similar manner a Levite, when he came to the place and saw him, passed by on the other side.” (Luke 10.31-32)
It is probable that the reason the two professional religious men did not help the man is because they could be made ritually unclean by touching blood or a dead body. Their religious taboos were more important than the man who needed desperate assistance. By telling this story as he did, Jesus identified what is important to God and what is not.
The many minor legalisms of religion are not important to God. That which is sin is that which actually does harm to persons and to society.
New Testament Uses for the Word Sin
In the New Testament, the Greek word hamartia is commonly used, but in various ways, all of which are translated into English as “sin.” The Greek word parabasis is usually translated as “disobedience” or “transgression.” The root meaning of harmartia was to miss an intended mark, or to be wrong or in error.
Sin as a transgression of the Ten Commandments: The woman caught in adultery.
Sin as a violation of Jewish mini laws: The sinners with whom Jesus dined were called sinners because they did not observe the hundreds of mini laws which grew out of the Ten Commandments.
Sin as an error: Jesus used the word to mean an error in understanding.
Yet because I tell the truth, you do not believe me! Can any of you prove me guilty of sin [error]? If I am telling the truth, why don't you believe me? (John 8.45-46 NIV)
Sin as thinking wrongly
Why do you not understand what I am saying? It is because you cannot understand my message. You are of your father the devil, and you want to do the desires of your father. He was a murderer from the beginning and does not stand in the truth because there is no truth in him. Whenever he tells a lie, he speaks from his own nature, because he is a liar and the father of lies. But because I speak the truth, you do not believe me. (John 8.43-45)
Since hamartia is used in various ways in the New Testament, it is not always easy to tell exactly how to translate it into English. The context in which it is used is the best indication of its meaning. And, even then the translation may be debatable. For instance,
in these last days [God] has spoken to us in his Son, whom he appointed the recipient of all things, through whom also he made the world. And he is the brightness of his glory and the exact representation of his personality, and supports everything in his message by his power. When he had made purification of sins, he sat down at the right hand of the Majesty on high, (Hebrews 1.2-3)
The translation, “purification of sins,” is a strange one for the context of the paragraph. The context is about Jesus revealing the person and character of God through his own person and through his message. The implication being that the world does not know who God really is and what he is really about. Jesus has come to set the record straight.
In that context, the use of hamartia must have more to do with misunderstanding and error than about overt transgressions. Jesus is communicating the truth about the Father in order to offset the misunderstandings that exist. So, hamartia should more accurately be translated “misunderstandings.” The verse would then read, “when he had cleansed us of our misunderstandings.” This translation would be more in keeping with the context of the passage.
Because translators believe the mission of Jesus was primarily about sacrificing himself for the sins of mankind, they are prone to translate everything related to purification and sin as part of that sacrificial process. In the case above, the context indicates that the subject is really Jesus’ revelation of the Father. The purification or cleansing being accomplished is a cleansing of the mind and understanding rather than that of transgressions.
It is easy to mistranslate words from one language to another. Numerous renderings are possible and the translator usually uses the one most appealing to himself. Sometimes this can be a mistranslation.
The meaning of sin is always about that which is erroneous whether it be actions done or a mindset which is wrong. Jesus came to help us with both because both rob life of its fullness and joy. That is why sin is sin. It destroys life and causes the death of the spirit.
A Definition
Sin is that which destroys life, spirit, and relationships in the life of persons. It may be understandings or actions. Its end result is the same: life is less because of it. The word “sin” means to miss the mark, be inaccurate to the truth, or to be erroneous as a lifestyle seeking the best and highest. Sin harms, destroys, misleads, and thwarts.
Religious people usually see sin as being against God, and they think that its bad results are rewards from God for disobedience. In fact, sin is sin whether one is religious or not. Sin is sin because of its destructive and debilitating results in life, not just because a religion says that it is wrong. Most negative results of sin are not the punishment of a god. They are the natural results of the sins themselves.
Societies identify sins that are important to themselves. Many do this in the name of their religion. But the sins identified are very similar from culture to culture and religion to religion. The Ten Commandments have never been unique to Judaism. They contain prohibitions common to all societies:
Do not murder
Do not steal
Do not falsely accuse another
Do not commit adultery
Do not envy
Societies have recognized the harmfulness of these kinds of lifestyles no matter what their religious observances. This is so because these behaviors are obviously detrimental to the social fabric of a person, tribe, town, or state.
How Do We Know What is Sin?
This is one of life’s most vexing questions. Most people have their own lists, as do societies. But how do we really know what kinds of actions build life and what kinds destroy life? The Garden of Eden story in the book of Genesis obviously predates the Hebrews and Judaism. Moses did not pen or compile the first five books of the Bible until 1400-1300 BCE. The Adam and Eve story had been passed down for generations before that. And that story deals with the secret of what is right and wrong. The fruit of the forbidden tree would give Adam and Eve the ability to distinguish between what is right for persons and what is wrong for persons. It is the common quest of all persons to try and understand which is which.
Jesus the Revealer of Right and Life
Jesus dealt with the issue of right and wrong when he taught,
Enter through the narrow gate; for the gate is wide and the way is broad that leads to destruction, and there are many who enter through it. For the gate is small and the way is narrow that leads to life, and there are few who find it. (Matthew 7.13-14 NASB)
His point is that the way is difficult to find. Where does one go to find the answers for happiness and fulfillment? Discovering that which is sinful and destructive is far easier than finding that which is fulfilling. Jesus went on to say that he had come to reveal the way,
The thief comes only to steal and kill and destroy; I came that they may have life, and have it abundantly. (John 10.10 NASB)
The Garden of Eden account indicates that God knows the difference between right and wrong, but humans do not. It also implies that we must get such information from God if we are to know it. He is our source. He speaks to humanity through revelations to persons who speak for him to the world. These persons have been called angels and prophets, because they speak a message from God. Jesus said that he was such a messenger,
Truly, I say to you, he who hears my message, and believes it was him who sent me, has eternal life, and does not come into judgment, but has passed out of death into life. (John 5.24)
The writer of Hebrews said,
God, after he spoke long ago to the fathers through the prophets in many fragments and in many ways, in these last days has spoken to us through his Son, whom he appointed the recipient of all things, through whom also he made the world. (Hebrews 1.1-2)
Jesus Discounted Religious Taboos as Being Sinful
The religious world of Israel into which Jesus came, was riddled with religious taboos which were labeled as sin. Jewish scholars had for several centuries continued to spin out applications of the Ten Commandments. Each Commandment was further and further defined in great detail to state what actions were a violation of its intent. Jesus was constantly running into specifics about what could not be done on the Sabbath in order to preserve its holiness.
At that time Jesus went through the grain fields on the Sabbath, and his disciples became hungry and began to pick the heads of grain and eat them. But when the Pharisees saw this, they said to him, "Look, your disciples are doing what is not lawful to do on a Sabbath." (Matthew 12.1-2)
A man was there whose hand was withered. They questioned Jesus, asking, “Is it lawful to heal on the Sabbath?"--so that they might accuse him. And he said to them, “What man is there among you who has a sheep, and if it falls into a pit on the Sabbath, will he not take hold of it and lift it out?” (Matthew 12.10-11)
Immediately the man became well, and picked up his pallet and began to walk. Now it was the Sabbath on that day. So the Judeans were saying to the man who was cured, "It is the Sabbath, and it is not permissible for you to carry your pallet." (John 5.9-10)
Jesus indicated that the Ten Commandments had been misunderstood by Judaism. They were not intended to be a burden around the necks of the people. They were intended to help persons know how to live life at its best.
Jesus said to them, "The Sabbath was made for man, and not man for the Sabbath.” (Mark 2.27)
Jewish purification laws were also disrespected by Jesus. He did not honor rules and prohibitions that prevented persons from being the kind of persons whom God desired. The Parable of the Good Samaritan is an example in which purification laws kept a priest and a Levite from helping a man in need, while a despised Samaritan helped in spite of them.
"And by chance a priest was going down on that road, and when he saw him, he passed by over on the other side of the road. In a similar manner a Levite, when he came to the place and saw him, passed by on the other side.” (Luke 10.31-32)
It is probable that the reason the two professional religious men did not help the man is because they could be made ritually unclean by touching blood or a dead body. Their religious taboos were more important than the man who needed desperate assistance. By telling this story as he did, Jesus identified what is important to God and what is not.
The many minor legalisms of religion are not important to God. That which is sin is that which actually does harm to persons and to society.
New Testament Uses for the Word Sin
In the New Testament, the Greek word hamartia is commonly used, but in various ways, all of which are translated into English as “sin.” The Greek word parabasis is usually translated as “disobedience” or “transgression.” The root meaning of harmartia was to miss an intended mark, or to be wrong or in error.
Sin as a transgression of the Ten Commandments: The woman caught in adultery.
Sin as a violation of Jewish mini laws: The sinners with whom Jesus dined were called sinners because they did not observe the hundreds of mini laws which grew out of the Ten Commandments.
Sin as an error: Jesus used the word to mean an error in understanding.
Yet because I tell the truth, you do not believe me! Can any of you prove me guilty of sin [error]? If I am telling the truth, why don't you believe me? (John 8.45-46 NIV)
Sin as thinking wrongly
Why do you not understand what I am saying? It is because you cannot understand my message. You are of your father the devil, and you want to do the desires of your father. He was a murderer from the beginning and does not stand in the truth because there is no truth in him. Whenever he tells a lie, he speaks from his own nature, because he is a liar and the father of lies. But because I speak the truth, you do not believe me. (John 8.43-45)
Since hamartia is used in various ways in the New Testament, it is not always easy to tell exactly how to translate it into English. The context in which it is used is the best indication of its meaning. And, even then the translation may be debatable. For instance,
in these last days [God] has spoken to us in his Son, whom he appointed the recipient of all things, through whom also he made the world. And he is the brightness of his glory and the exact representation of his personality, and supports everything in his message by his power. When he had made purification of sins, he sat down at the right hand of the Majesty on high, (Hebrews 1.2-3)
The translation, “purification of sins,” is a strange one for the context of the paragraph. The context is about Jesus revealing the person and character of God through his own person and through his message. The implication being that the world does not know who God really is and what he is really about. Jesus has come to set the record straight.
In that context, the use of hamartia must have more to do with misunderstanding and error than about overt transgressions. Jesus is communicating the truth about the Father in order to offset the misunderstandings that exist. So, hamartia should more accurately be translated “misunderstandings.” The verse would then read, “when he had cleansed us of our misunderstandings.” This translation would be more in keeping with the context of the passage.
Because translators believe the mission of Jesus was primarily about sacrificing himself for the sins of mankind, they are prone to translate everything related to purification and sin as part of that sacrificial process. In the case above, the context indicates that the subject is really Jesus’ revelation of the Father. The purification or cleansing being accomplished is a cleansing of the mind and understanding rather than that of transgressions.
It is easy to mistranslate words from one language to another. Numerous renderings are possible and the translator usually uses the one most appealing to himself. Sometimes this can be a mistranslation.
The meaning of sin is always about that which is erroneous whether it be actions done or a mindset which is wrong. Jesus came to help us with both because both rob life of its fullness and joy. That is why sin is sin. It destroys life and causes the death of the spirit.
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